瑜伽論記 3.154

3.154

第二復次，唯依二際建立，其內身緣者發業引生門，境界緣者，潤生果起門；起我執等愚者，是相應癡；或因此起彼是不共癡，既發業已。即隨彼業，多起尋思等者，（景云：）識能了別名作尋思，此從行支引發識種名起尋思，由彼行支助識種子故，能展轉引發名色六處觸種，令感當來名色等三同類苦果。（備云：）既發身語業起尋思意業，行與識支作助伴故，識支得生，自此已後三果漸生。（基云：）即隨彼業多起尋思者，此謂現行識，由業與識為助伴者種識，業所熏種為助伴故，其名色等種此皆名識故，能感當來三苦：一、根初起苦謂名色身意一一根初起故；二、根圓滿苦謂六處；三、受用境界苦謂觸，即是合以名言有分二種能生，理實應有識受二果，識種為種故果中無，受稱外受內果中無，愛必因受方得起故受前際無後際說有，前際觸後說當受故，各望有別。

In the second further explanation, it is established solely based on two periods. The 'conditioning by the internal body' is the gateway of initiating karma and leading to birth; the 'conditioning by sense objects' is the gateway of moistening birth and the arising of fruition. 'Arising foolishness such as self-grasping' is conjoined ignorance; or, because this arises from that, it is non-conjoined ignorance. 'Having initiated karma, immediately following that karma, frequently giving rise to discursive thoughts' and so on: (Jing says:) Consciousness being able to cognize is named 'making discursive thoughts.' This refers to the seed of consciousness being led forth from the limb of volitional formations, which is called 'giving rise to discursive thoughts.' Because that limb of volitional formations assists the seed of consciousness, it can successively lead forth the seeds of name-and-form, the six bases, and contact, causing them to bring about the suffering fruitions of the same class of the three—name-and-form and so on—in the future. (Bei says:) Having initiated bodily and vocal karma, one gives rise to mental karma of discursive thought. Because volitional formations act as a companion to the limb of consciousness, the limb of consciousness is able to arise; from this point forward, the three fruitions gradually arise. (Ji says:) 'Immediately following that karma, frequently giving rise to discursive thoughts' refers to manifest consciousness; that volitional action acts as a companion to consciousness refers to seed consciousness. Because the seed perfumed by karma acts as a companion, the seeds of name-and-form and the rest are all called consciousness here; hence they can bring about three future sufferings: first, the suffering of the initial arising of faculties, referring to the initial arising of each faculty of the body and mind in name-and-form; second, the suffering of the completion of faculties, referring to the six bases; third, the suffering of experiencing sense objects, referring to contact. That is, they are collectively capable of generating through the two kinds of [seeds]: conventional and conducive to existence. In principle, there truly should be the two fruitions of consciousness and feeling: because the seed of consciousness is the seed, it is absent among the fruitions; feeling is called external feeling, so it is absent in the internal fruitions. Because craving must depend on feeling to arise, feeling is absent in the former period and stated to exist in the later period; because after contact in the former period, future feeling is stated, each has a different perspective.